mh_parser/vol_split/1 - Genesis/Chapter 4.xml

<div2 id="Gen.v" n="v" next="Gen.vi" prev="Gen.iv" progress="4.78%" title="Chapter IV">
<pb id="Gen.v-Page_36" n="36"/>
<h2 id="Gen.v-p0.1">G E N E S I S</h2>
<h3 id="Gen.v-p0.2">CHAP. IV.</h3>
<p class="intro" id="Gen.v-p1">In this chapter we have both the world and the
church in a family, in a little family, in Adam's family, and a
specimen given of the character and state of both in after-ages,
nay, in all ages, to the end of time. As all mankind were
represented in Adam, so that great distinction of mankind into
saints and sinners, godly and wicked, the children of God and the
children of the wicked one, was here represented in Cain and Abel,
and an early instance is given of the enmity which was lately put
between the seed of the woman and the seed of the serpent. We have
here, I. The birth, names, and callings, of Cain and Abel,
<scripRef id="Gen.v-p1.1" osisRef="Bible:Gen.4.1-Gen.4.2" parsed="|Gen|4|1|4|2" passage="Ge 4:1,2">ver. 1, 2</scripRef>. II. Their
religion, and different success in it, <scripRef id="Gen.v-p1.2" osisRef="Bible:Gen.4.3-Gen.4.4" parsed="|Gen|4|3|4|4" passage="Ge 4:3,4">ver. 3, 4</scripRef>, and part of <scripRef id="Gen.v-p1.3" osisRef="Bible:Gen.4.5" parsed="|Gen|4|5|0|0" passage="Ge 4:5">ver. 5</scripRef>. III. Cain's anger at God and the
reproof of him for that anger, <scripRef id="Gen.v-p1.4" osisRef="Bible:Gen.4.5-Gen.4.7" parsed="|Gen|4|5|4|7" passage="Ge 4:5-7">ver.
5-7</scripRef>. IV. Cain's murder of his brother, and the process
against him for that murder. The murder committed, <scripRef id="Gen.v-p1.5" osisRef="Bible:Gen.4.8" parsed="|Gen|4|8|0|0" passage="Ge 4:8">ver. 8</scripRef>. The proceedings against him. 1.
His arraignment, <scripRef id="Gen.v-p1.6" osisRef="Bible:Gen.4.9" parsed="|Gen|4|9|0|0" passage="Ge 4:9">ver. 9</scripRef>,
former part. 2. His plea, <scripRef id="Gen.v-p1.7" osisRef="Bible:Gen.4.9" parsed="|Gen|4|9|0|0" passage="Ge 4:9">ver.
9</scripRef>, latter part. 3. His conviction, <scripRef id="Gen.v-p1.8" osisRef="Bible:Gen.4.10" parsed="|Gen|4|10|0|0" passage="Ge 4:10">ver. 10</scripRef>. 4. The sentence passed upon him,
<scripRef id="Gen.v-p1.9" osisRef="Bible:Gen.4.11-Gen.4.12" parsed="|Gen|4|11|4|12" passage="Ge 4:11,12">ver. 11, 12</scripRef>. 5. His
complaint against the sentence, <scripRef id="Gen.v-p1.10" osisRef="Bible:Gen.4.13-Gen.4.14" parsed="|Gen|4|13|4|14" passage="Ge 4:13,14">ver.
13, 14</scripRef>. 6. The ratification of the sentence, <scripRef id="Gen.v-p1.11" osisRef="Bible:Gen.4.15" parsed="|Gen|4|15|0|0" passage="Ge 4:15">ver. 15</scripRef>. 7. The execution of the
sentence, <scripRef id="Gen.v-p1.12" osisRef="Bible:Gen.4.15-Gen.4.16" parsed="|Gen|4|15|4|16" passage="Ge 4:15,16">ver. 15, 16</scripRef>. V.
The family and posterity of Cain, <scripRef id="Gen.v-p1.13" osisRef="Bible:Gen.4.17-Gen.4.24" parsed="|Gen|4|17|4|24" passage="Ge 4:17-24">ver. 17-24</scripRef>. VI. The birth of another son
and grandson of Adam, <scripRef id="Gen.v-p1.14" osisRef="Bible:Gen.4.25-Gen.4.26" parsed="|Gen|4|25|4|26" passage="Ge 4:25,26">ver. 25,
26</scripRef>.</p>
<scripCom id="Gen.v-p1.15" osisRef="Bible:Gen.4" parsed="|Gen|4|0|0|0" passage="Ge 4" type="Commentary"/>
<scripCom id="Gen.v-p1.16" osisRef="Bible:Gen.4.1-Gen.4.2" parsed="|Gen|4|1|4|2" passage="Ge 4:1-2" type="Commentary"/><div class="Commentary" id="Bible:Gen.4.1-Gen.4.2">
<h4 id="Gen.v-p1.17">Cain and Abel. (<span class="smallcaps" id="Gen.v-p1.18">b. c.</span> 3875.)</h4>
<p class="passage" id="Gen.v-p2">1 And Adam knew Eve his wife; and she conceived,
and bare Cain, and said, I have gotten a man from the <span class="smallcaps" id="Gen.v-p2.1">Lord</span>.   2 And she again bare his brother
Abel. And Abel was a keeper of sheep, but Cain was a tiller of the
ground.</p>
<p class="indent" id="Gen.v-p3">Adam and Eve had many sons and daughters,
<scripRef id="Gen.v-p3.1" osisRef="Bible:Gen.5.4" parsed="|Gen|5|4|0|0" passage="Ge 5:4"><i>ch.</i> v. 4</scripRef>. But Cain and
Abel seem to have been the two eldest. Some think they were twins,
and, as Esau and Jacob, the elder hated and the younger loved.
Though God had cast our first parents out of paradise, he did not
write them childless; but, to show that he had other blessings in
store for them, he preserved to them the benefit of that first
blessing of increase. Though they were sinners, nay, though they
felt the humiliation and sorrow of penitents, they did not write
themselves comfortless, having the promise of a Saviour to support
themselves with. We have here,</p>
<p class="indent" id="Gen.v-p4">I. The names of their two sons. 1.
<i>Cain</i> signifies <i>possession;</i> for Eve, when she bore
him, said with joy, and thankfulness, and great expectation, <i>I
have gotten a man from the</i> <span class="smallcaps" id="Gen.v-p4.1">Lord</span>.
Observe, Children are God's gifts, and he must be acknowledged in
the building up of our families. It doubles and sanctifies our
comfort in them when we see them coming to us from the hand of God,
who will not forsake the works and gifts of his own hand. Though
Eve bore him with the sorrows that were the consequence of sin, yet
she did not lose the sense of the mercy in her pains. Comforts,
though alloyed, are more than we deserve; and therefore our
complaints must not drown our thanksgivings. Many suppose that Eve
had a conceit that this son was the promised seed, and that
therefore she thus triumphed in him, as her words may be read, <i>I
have gotten a man, the</i> <span class="smallcaps" id="Gen.v-p4.2">Lord</span>,
God-man. If so, she was wretchedly mistaken, as Samuel, when he
said, <i>Surely the</i> <span class="smallcaps" id="Gen.v-p4.3">Lord</span>'s
<i>anointed is before me,</i> <scripRef id="Gen.v-p4.4" osisRef="Bible:1Sam.16.6" parsed="|1Sam|16|6|0|0" passage="1Sa 16:6">1 Sam.
xvi. 6</scripRef>. When children are born, who can foresee what
they will prove? He that was thought to be <i>a man, the</i> <span class="smallcaps" id="Gen.v-p4.5">Lord</span>, or at least a man from the <span class="smallcaps" id="Gen.v-p4.6">Lord</span>, and for his service as priest of the
family, became an enemy to the <span class="smallcaps" id="Gen.v-p4.7">Lord</span>.
The less we expect from creatures, the more tolerable will
disappointments be. 2. <i>Abel</i> signifies <i>vanity.</i> When
she thought she had obtained the promised seed in Cain, she was so
taken up with that possession that another son was as vanity to
her. To those who have an interest in Christ, and make him their
all, other things are as nothing at all. It intimates likewise that
the longer we live in this world the more we may see of the vanity
of it. What, at first, we are fond of, as a possession, afterwards
we see cause to be dead to, as a trifle. The name given to this son
is put upon the whole race, <scripRef id="Gen.v-p4.8" osisRef="Bible:Ps.39.5" parsed="|Ps|39|5|0|0" passage="Ps 39:5">Ps. xxxix.
5</scripRef>. Every man is at his best estate <i>Abel—vanity.</i>
Let us labour to see both ourselves and others so. <i>Childhood and
youth are vanity.</i></p>
<p class="indent" id="Gen.v-p5">II. The employments of Cain and Abel.
Observe, 1. They both had a calling. Though they were heirs
apparent to the world, their birth noble and their possessions
large, yet they were not brought up in idleness. God gave their
father a calling, even in innocency, and he gave them one. Note, it
is the will of God that we should every one of us have something to
do in this world. Parents ought to bring up their children to
business. "Give them a Bible and a calling (said good Mr. Dod), and
God be with them." 2. Their employments were different, that they
might trade and exchange with one another, as there was occasion.
The members of the body politic have need one of another, and
mutual love is helped by mutual commerce. 3. Their employments
belonged to the husbandman's calling, their father's profession—a
needful calling, for <i>the king himself is served of the
field,</i> but a laborious calling, which required constant care
and attendance. It is now looked upon as a mean calling; the
<i>poor of the land</i> serve for <i>vine-dressers and
husbandmen,</i> <scripRef id="Gen.v-p5.1" osisRef="Bible:Jer.52.16" parsed="|Jer|52|16|0|0" passage="Jer 52:16">Jer. lii.
16</scripRef>. But the calling was far from being a dishonour to
them; rather, they were an

<pb id="Gen.v-Page_37" n="37"/>

honour to it. 4.
It should seem, by the order of the story, that Abel, though the
younger brother, yet entered first into his calling, and probably
his example drew in Cain. 5. Abel chose that employment which most
befriended contemplation and devotion, for to these a pastoral life
has been looked upon as being peculiarly favourable. Moses and
David kept sheep, and in their solitudes conversed with God. Note,
that calling or condition of life is best for us, and to be chosen
by us, which is best for our souls, that which least exposes us to
sin and gives us most opportunity of serving and enjoying God.</p>
</div><scripCom id="Gen.v-p5.2" osisRef="Bible:Gen.4.3-Gen.4.5" parsed="|Gen|4|3|4|5" passage="Ge 4:3-5" type="Commentary"/><div class="Commentary" id="Bible:Gen.4.3-Gen.4.5">
<p class="passage" id="Gen.v-p6">3 And in process of time it came to pass, that
Cain brought of the fruit of the ground an offering unto the <span class="smallcaps" id="Gen.v-p6.1">Lord</span>.   4 And Abel, he also brought
of the firstlings of his flock and of the fat thereof. And the
<span class="smallcaps" id="Gen.v-p6.2">Lord</span> had respect unto Abel and to
his offering:   5 But unto Cain and to his offering he had not
respect. And Cain was very wroth, and his countenance fell.</p>
<p class="indent" id="Gen.v-p7">Here we have, I. The devotions of Cain and
Abel. <i>In process of time,</i> when they had made some
improvement in their respective callings (Heb. <i>At the end of
days,</i> either at the end of the year, when they kept their feast
of in-gathering or perhaps an annual fast in remembrance of the
fall, or at the end of the days of the week, the seventh day, which
was the sabbath)—at some set time, Cain and Abel brought to Adam,
as the priest of the family, each of them <i>an offering to the
Lord,</i> for the doing of which we have reason to think there was
a divine appointment given to Adam, as a token of God's favour to
him and his thoughts of love towards him and his, notwithstanding
their apostasy. God would thus try Adam's faith in the promise and
his obedience to the remedial law; he would thus settle a
correspondence again between heaven and earth, and give <i>shadows
of good things to come.</i> Observe here, 1. That the religious
worship of God is no novel invention, but an ancient institution.
It is that which was <i>from the beginning</i> (<scripRef id="Gen.v-p7.1" osisRef="Bible:1John.1.1" parsed="|1John|1|1|0|0" passage="1Jo 1:1">1 John i. 1</scripRef>); it is the <i>good old way,</i>
<scripRef id="Gen.v-p7.2" osisRef="Bible:Jer.6.16" parsed="|Jer|6|16|0|0" passage="Jer 6:16">Jer. vi. 16</scripRef>. The city of
our God is indeed that joyous city whose antiquity is of ancient
days, <scripRef id="Gen.v-p7.3" osisRef="Bible:Isa.23.7" parsed="|Isa|23|7|0|0" passage="Isa 23:7">Isa. xxiii. 7</scripRef>. Truth
got the start of error, and piety of profaneness. 2. That is a good
thing for children to be well taught when they are young, and
trained up betimes in religious services, that when they come to be
capable of acting for themselves they may, of their own accord,
<i>bring an offering to God.</i> In this <i>nurture of the Lord</i>
parents must bring up their children, <scripRef id="Gen.v-p7.4" osisRef="Bible:Gen.18.19 Bible:Eph.6.4" parsed="|Gen|18|19|0|0;|Eph|6|4|0|0" passage="Ge 18:19,Eph 6:4"><i>ch.</i> xviii. 19; Eph. vi. 4</scripRef>. 3.
That we should every one of us honour God with what we have,
according as he has prospered us. According as their employments
and possessions were, so they brought their offering. See <scripRef id="Gen.v-p7.5" osisRef="Bible:1Cor.16.1-1Cor.16.2" parsed="|1Cor|16|1|16|2" passage="1Co 16:1,2">1 Cor. xvi. 1, 2</scripRef>. <i>Our
merchandize and our hire,</i> whatever they are, must be
<i>holiness to the Lord,</i> <scripRef id="Gen.v-p7.6" osisRef="Bible:Isa.23.18" parsed="|Isa|23|18|0|0" passage="Isa 23:18">Isa.
xxiii. 18</scripRef>. He must have his dues of it in works of piety
and charity, the support of religion and the relief of the poor.
Thus we must now bring our offering with an upright heart; <i>and
with such sacrifices God is well pleased.</i> 4. That hypocrites
and evil doers may be found going as far as the best of God's
people in the external services of religion. Cain brought an
offering with Abel; nay, Cain's offering is mentioned first, as if
he were the more forward of the two. A hypocrite may possibly hear
as many sermons, say as many prayers, and give as much alms, as a
good Christian, and yet, for want of sincerity, come short of
acceptance with God. The Pharisee and the publican went to the
temple to pray, <scripRef id="Gen.v-p7.7" osisRef="Bible:Luke.18.10" parsed="|Luke|18|10|0|0" passage="Lu 18:10">Luke xviii.
10</scripRef>.</p>
<p class="indent" id="Gen.v-p8">II. The different success of their
devotions. That which is to be aimed at in all acts of religion is
God's acceptance: we speed well if we attain this, but in vain do
we worship if we miss of it, <scripRef id="Gen.v-p8.1" osisRef="Bible:2Cor.5.9" parsed="|2Cor|5|9|0|0" passage="2Co 5:9">2 Cor. v.
9</scripRef>. Perhaps, to a stander-by, the sacrifices of Cain and
Abel would have seemed both alike good. Adam accepted them both,
but God, <i>who sees not as man sees,</i> did not. God had
<i>respect to Abel and to his offering,</i> and showed his
acceptance of it, probably by fire from heaven; but to <i>Cain and
his offering he had not respect.</i> We are sure there was a good
reason for this difference; the Governor of the world, though an
absolute sovereign, does not act arbitrarily in dispensing his
smiles and frowns.</p>
<p class="indent" id="Gen.v-p9">1. There was a difference in the characters
of the persons offering. Cain was a wicked man, led a bad life,
under the reigning power of the world and the flesh; and therefore
his sacrifice was an <i>abomination to the Lord</i> (<scripRef id="Gen.v-p9.1" osisRef="Bible:Prov.15.8" parsed="|Prov|15|8|0|0" passage="Pr 15:8">Prov. xv. 8</scripRef>); <i>a vain oblation,</i>
<scripRef id="Gen.v-p9.2" osisRef="Bible:Isa.1.13" parsed="|Isa|1|13|0|0" passage="Isa 1:13">Isa. i. 13</scripRef>. God had no
respect to Cain himself, and therefore no respect to his offering,
as the manner of the expression intimates. But Abel was a righteous
man; he is called <i>righteous Abel</i> (<scripRef id="Gen.v-p9.3" osisRef="Bible:Matt.23.35" parsed="|Matt|23|35|0|0" passage="Mt 23:35">Matt. xxiii. 35</scripRef>); his heart was upright and
his life was pious; he was one of those whom God's countenance
beholds (<scripRef id="Gen.v-p9.4" osisRef="Bible:Ps.11.7" parsed="|Ps|11|7|0|0" passage="Ps 11:7">Ps. xi. 7</scripRef>) and
whose prayer is therefore his delight, <scripRef id="Gen.v-p9.5" osisRef="Bible:Prov.15.8" parsed="|Prov|15|8|0|0" passage="Pr 15:8">Prov. xv. 8</scripRef>. God had respect to him as a holy
man, and therefore to his offering as a holy offering. The tree
must be good, else the fruit cannot be pleasing to the
heart-searching God.</p>
<p class="indent" id="Gen.v-p10">2. There was a difference in the offerings
they brought. It is expressly said (<scripRef id="Gen.v-p10.1" osisRef="Bible:Heb.11.4" parsed="|Heb|11|4|0|0" passage="Heb 11:4">Heb. xi. 4</scripRef>), Abel's was a <i>more excellent
sacrifice</i> than Cain's: either, (1.) In the nature of it. Cain's
was only a sacrifice of acknowledgment offered to the Creator; the
meat-offerings of the fruit of the ground were no more, and, for
aught I know, they might be offered in innocency. But Abel brought
a sacrifice

<pb id="Gen.v-Page_38" n="38"/>

of atonement, the blood whereof
was shed in order to remission, thereby owning himself a sinner,
deprecating God's wrath, and imploring his favour in a Mediator.
Or, (2.) In the qualities of the offering. Cain brought <i>of the
fruit of the ground,</i> any thing that came next to hand, what he
had not occasion for himself or what was not marketable. But Abel
was curious in the choice of his offering: not the lame, nor the
lean, nor the refuse, but the <i>firstlings of the flock</i>—the
best he had, <i>and the fat thereof</i>—the best of those best.
Hence the Hebrew doctors give it for a general rule that every
thing that is for the name of the good God must be the goodliest
and best. It is fit that he who is the first and best should have
the first and best of our time, strength, and service.</p>
<p class="indent" id="Gen.v-p11">3. The great difference was this, that Abel
offered in faith, and Cain did not. There was a difference in the
principle upon which they went. Abel offered with an eye to God's
will as his rule, and God's glory as his end, and in dependence
upon the promise of a Redeemer; but Cain did what he did only for
company's sake, or to save his credit, not in faith, and so it
turned into sin to him. Abel was a penitent believer, like the
publican that went away justified: Cain was unhumbled; his
confidence was within himself; he was like the Pharisee who
glorified himself, but was not so much as justified before God.</p>
<p class="indent" id="Gen.v-p12">III. Cain's displeasure at the difference
God made between his sacrifice and Abel's. Cain was very wroth,
which presently appeared in his very looks, for his countenance
fell, which bespeaks not so much his grief and discontent as his
malice and rage. His sullen churlish countenance, and a down-look,
betrayed his passionate resentments: he carried ill-nature in his
face, and <i>the show of his countenance witnessed against him.</i>
This anger bespeaks, 1. His enmity to God, and the indignation he
had conceived against him for making such a difference between his
offering and his brother's. He should have been angry at himself
for his own infidelity and hypocrisy, by which he had forfeited
God's acceptance; and his countenance should have fallen in
repentance and holy shame, as the publican's, who <i>would not lift
up so much as his eyes to heaven,</i> <scripRef id="Gen.v-p12.1" osisRef="Bible:Luke.18.13" parsed="|Luke|18|13|0|0" passage="Lu 18:13">Luke xviii. 13</scripRef>. But, instead of this, he
flies out against God, as if he were partial and unfair in
distributing his smiles and frowns, and as if he had done him a
deal of wrong. Note, it is a certain sign of an unhumbled heart to
quarrel with those rebukes which we have, by our own sin, brought
upon ourselves. <i>The foolishness of man perverteth his way,</i>
and then, to make bad worse, <i>his heart fretteth against the
Lord,</i> <scripRef id="Gen.v-p12.2" osisRef="Bible:Prov.19.3" parsed="|Prov|19|3|0|0" passage="Pr 19:3">Prov. xix. 3</scripRef>. 2.
His envy of his brother, who had the honour to be publicly owned.
Though his brother had no thought of having any slur put upon him,
nor did now insult over him to provoke him, yet he conceived a
hatred of him as an enemy, or, which is equivalent, a rival. Note,
(1.) It is common for those who have rendered themselves unworthy
of God's favour by their presumptuous sins to have indignation
against those who are dignified and distinguished by it. The
Pharisees walked in this way of Cain, when they <i>neither entered
into the kingdom of God themselves</i> nor <i>suffered those that
were entering to go in,</i> <scripRef id="Gen.v-p12.3" osisRef="Bible:Luke.11.52" parsed="|Luke|11|52|0|0" passage="Lu 11:52">Luke xi.
52</scripRef>. Their eye is evil, because their master's eye and
the eye of their fellow-servants are good. (2.) Envy is a sin that
commonly carries with it both its own discovery, in the paleness of
the looks, and its own punishment, in the rottenness of the
bones.</p>
</div><scripCom id="Gen.v-p12.4" osisRef="Bible:Gen.4.6-Gen.4.7" parsed="|Gen|4|6|4|7" passage="Ge 4:6-7" type="Commentary"/><div class="Commentary" id="Bible:Gen.4.6-Gen.4.7">
<p class="passage" id="Gen.v-p13">6 And the <span class="smallcaps" id="Gen.v-p13.1">Lord</span>
said unto Cain, Why art thou wroth? and why is thy countenance
fallen?   7 If thou doest well, shalt thou not be accepted?
and if thou doest not well, sin lieth at the door. And unto thee
<i>shall be</i> his desire, and thou shalt rule over him.</p>
<p class="indent" id="Gen.v-p14">God is here reasoning with Cain, to
convince him of the sin and folly of his anger and discontent, and
to bring him into a good temper again, that further mischief might
be prevented. It is an instance of God's patience and condescending
goodness that he would deal thus tenderly with so bad a man, in so
bad an affair. <i>He is not willing that any should perish, but
that all should come to repentance.</i> Thus the father of the
prodigal argued the case with the elder son (<scripRef id="Gen.v-p14.1" osisRef="Bible:Luke.15.28-Luke.15.32" parsed="|Luke|15|28|15|32" passage="Lu 15:28-32">Luke xv. 28</scripRef>, &amp;c.), and God with those
Israelites who said, <i>The way of the Lord is not equal,</i>
<scripRef id="Gen.v-p14.2" osisRef="Bible:Ezek.18.25" parsed="|Ezek|18|25|0|0" passage="Eze 18:25">Ezek. xviii. 25</scripRef>.</p>
<p class="indent" id="Gen.v-p15">I. God puts Cain himself upon enquiring
into the cause of his discontent, and considering whether it were
indeed a just cause: <i>Why is thy countenance fallen?</i> Observe,
1. That God takes notice of all our sinful passions and
discontents. There is not an angry look, an envious look, nor a
fretful look, that escapes his observing eye. 2. That most of our
sinful heats and disquietudes would soon vanish before a strict and
impartial enquiry into the cause of them. "<i>Why am I wroth?</i>
Is there a real cause, a just cause, a proportionable cause for
it? Why am I so soon angry? Why so very angry, and so
implacable?"</p>
<p class="indent" id="Gen.v-p16">II. To reduce Cain to his right mind again,
it is here made evident to him,</p>
<p class="indent" id="Gen.v-p17">1. That he had no reason to be angry at
God, for that he had proceeded according to the settled and
invariable rules of government suited to a state of probation. He
sets before men life and death, the blessing and the curse, and
then <i>renders to them according to their works,</i> and
differences them according as they difference themselves—so shall
their doom be. The rules are just, and therefore his ways,
according to those rules, must needs be equal, and he will be
justified when he speaks.</p>
<pb id="Gen.v-Page_39" n="39"/>
<p class="indent" id="Gen.v-p18">(1.) God sets before Cain life and a
blessing: "<i>If thou doest well, shalt thou not be accepted?</i>
No doubt thou shalt, nay, thou knowest thou shalt;" either, [1.]
"If thou hadst done well, as thy brother did, thou shouldst have
been accepted, as he was." <i>God is no respecter of persons,</i>
hates nothing that he had made, denies his favour to none but those
who have forfeited it, and is an enemy to none but those who by sin
have made him their enemy: so that if we come short of acceptance
with him we must thank ourselves, the fault is wholly our own; if
we had done our duty, we should not have missed of his mercy. This
will justify God in the destruction of sinners, and will aggravate
their ruin; there is not a damned sinner in hell, but, if he had
done well, as he might have done, had been a glorious saint in
heaven. Every mouth will shortly be stopped with this. Or, [2.] "If
now thou do well, if thou repent of thy sin, reform thy heart and
life, and bring thy sacrifice in a better manner, if thou not only
do that which is good but do it well, thou shalt yet be accepted,
thy sin shall be pardoned, thy comfort and honour restored, and all
shall be well." See here the effect of a Mediator's interposal
between God and man; we do not stand upon the footing of the first
covenant, which left no room for repentance, but God had come upon
new terms with us. Though we have offended, if we repent and
return, we shall find mercy. See how early the gospel was preached,
and the benefit of it here offered even to one of the chief of
sinners.</p>
<p class="indent" id="Gen.v-p19">(2.) He sets before him death and a curse:
But <i>if not well,</i> that is, "Seeing thou didst not do well,
didst not offer in faith and in a right manner, <i>sin lies at the
door,</i>" that is, "sin was imputed to thee, and thou wast frowned
upon and rejected as a sinner. So high a charge had not been laid
at thy door, if thou hadst not brought it upon thyself, by not
doing well." Or, as it is commonly taken, "If now thou wilt not do
well, if thou persist in this wrath, and, instead of humbling
thyself before God, harden thyself against him, <i>sin lies at the
door,</i>" that is, [1.] Further sin. "Now that anger is in thy
heart, murder is at the door." The way of sin is down-hill, and men
go from bad to worse. Those who do not sacrifice well, but are
careless and remiss in their devotion to God, expose themselves to
the worst temptations; and perhaps the most scandalous sin lies at
the door. Those who do not keep God's ordinances are in danger of
committing all abominations, <scripRef id="Gen.v-p19.1" osisRef="Bible:Lev.18.30" parsed="|Lev|18|30|0|0" passage="Le 18:30">Lev.
xviii. 30</scripRef>. Or, [2.] The punishment of sin. So near akin
are sin and punishment that the same word in Hebrew signifies both.
If sin be harboured in the house, the curse waits at the door, like
a bailiff, ready to arrest the sinner whenever he looks out. It
lies as if it slept, but it lies at the door where it will be soon
awaked, and then it will appear that the damnation slumbered not.
Sin will <i>find thee out,</i> <scripRef id="Gen.v-p19.2" osisRef="Bible:Num.32.23" parsed="|Num|32|23|0|0" passage="Nu 32:23">Num.
xxxii. 23</scripRef>. Yet some choose to understand this also as an
intimation of mercy. "If thou doest not well, <i>sin</i> (that is,
<i>the sin-offering</i>), lies at the door, and thou mayest take
the benefit of it." The same word signifies <i>sin</i> and <i>a
sacrifice for sin.</i> "Though thou hast not done well, yet do not
despair; the remedy is at hand; the propitiation is not far to
seek; lay hold on it, and the iniquity of thy holy things shall be
forgiven thee." Christ, the great sin-offering, is said to <i>stand
at the door,</i> <scripRef id="Gen.v-p19.3" osisRef="Bible:Rev.3.20" parsed="|Rev|3|20|0|0" passage="Re 3:20">Rev. iii.
20</scripRef>. And those well deserve to perish in their sins that
will not go to the door for an interest in the sin-offering. All
this considered, Cain had no reason to be angry at God, but at
himself only.</p>
<p class="indent" id="Gen.v-p20">2. That he had no reason to be angry at his
brother: "<i>Unto thee shall be his desire,</i> he shall continue
his respect to thee as an elder brother, and thou, as the
first-born, shalt rule over him as much as ever." God's acceptance
of Abel's offering did not transfer the birth-right to him (which
Cain was jealous of), nor put upon him that excellency of dignity
and of power which is said to belong to it, <scripRef id="Gen.v-p20.1" osisRef="Bible:Gen.49.3" parsed="|Gen|49|3|0|0" passage="Ge 49:3"><i>ch.</i> xlix. 3</scripRef>. God did not so intend it;
Abel did not so interpret it; there was no danger of its being
improved to Cain's prejudice; why then should he be so much
exasperated? Observe here, (1.) That the difference which God's
grace makes does not alter the distinctions which God's providence
makes, but preserves them, and obliges us to do the duty which
results from them: believing servants must be obedient to
unbelieving masters. Dominion is not founded in grace, nor will
religion warrant disloyalty or disrespect in any relation. (2.)
That the jealousies which civil powers have sometimes conceived of
the true worshippers of God as dangerous to their government,
enemies to Cæsar, and hurtful to kings and provinces (on which
suspicion persecutors have grounded their rage against them) are
very unjust and unreasonable. Whatever may be the case with some
who call themselves Christians, it is certain that <i>Christians
indeed</i> are the best subjects, and the quiet in the land; their
desire is towards their governors, and these shall rule over
them.</p>
</div><scripCom id="Gen.v-p20.2" osisRef="Bible:Gen.4.8" parsed="|Gen|4|8|0|0" passage="Ge 4:8" type="Commentary"/><div class="Commentary" id="Bible:Gen.4.8">
<p class="passage" id="Gen.v-p21">8 And Cain talked with Abel his brother: and it
came to pass, when they were in the field, that Cain rose up
against Abel his brother, and slew him.</p>
<p class="indent" id="Gen.v-p22">We have here the progress of Cain's anger,
and the issue of it in Abel's murder, which may be considered two
ways:—</p>
<p class="indent" id="Gen.v-p23">I. As Cain's sin; and a scarlet, crimson,
sin it was, a sin of the first magnitude, a sin against the light
and law of nature, and which the consciences even of bad men have
startled at. See in it, 1. The sad effects of sin's entrance into
the world and into the

<pb id="Gen.v-Page_40" n="40"/>

hearts of men. See
what a root of bitterness the corrupt nature is, which bears this
gall and wormwood. Adam's eating forbidden fruit seemed but a
little sin, but it opened the door to the greatest. 2. A fruit of
the enmity which is in the seed of the serpent against the seed of
the woman. As Abel leads the van in the <i>noble army of
martyrs</i> (<scripRef id="Gen.v-p23.1" osisRef="Bible:Matt.23.35" parsed="|Matt|23|35|0|0" passage="Mt 23:35">Matt. xxiii.
35</scripRef>), so Cain stands in the front of the ignoble army of
persecutors, <scripRef id="Gen.v-p23.2" osisRef="Bible:Jude.1.11" parsed="|Jude|1|11|0|0" passage="Jude 1:11">Jude 11</scripRef>. So
early did he that was after the flesh <i>persecute him that was
after the Spirit; and so it is now,</i> more or less (<scripRef id="Gen.v-p23.3" osisRef="Bible:Gal.4.29" parsed="|Gal|4|29|0|0" passage="Ga 4:29">Gal. iv. 29</scripRef>), and so it will be till
the war shall end in the eternal salvation of all the saints and
the eternal perdition of all that hate them. 3. See also what comes
of <i>envy, hatred, malice, and all uncharitableness;</i> if they
be indulged and cherished in the soul, they are in danger of
involving men in the horrid guilt of murder itself. Rash anger is
heart-murder, <scripRef id="Gen.v-p23.4" osisRef="Bible:Matt.5.21-Matt.5.22" parsed="|Matt|5|21|5|22" passage="Mt 5:21,22">Matt. v. 21,
22</scripRef>. Much more is malice so; he that hates his brother is
already a murderer before God; and, if God leave him to himself, he
wants nothing but an opportunity to render him a murderer before
the world. Many were the aggravations of Cain's sin. (1.) It was
his brother, his own brother, that he murdered, his own mother's
son (<scripRef id="Gen.v-p23.5" osisRef="Bible:Ps.50.20" parsed="|Ps|50|20|0|0" passage="Ps 50:20">Ps. l. 20</scripRef>), whom he
ought to have loved, his younger brother, whom he ought to have
protected. (2.) He was a good brother, one who had never done him
any wrong, nor given him the least provocation in word or deed, but
one whose desire had been always towards him, and who had been, in
all instances, dutiful and respectful to him. (3.) He had fair
warning given him, before, of this. God himself had told him what
would come of it, yet he persisted in his barbarous design. (4.) It
should seem that he covered it with a show of friendship and
kindness: <i>He talked with Abel his brother,</i> freely and
familiarly, lest Abel should suspect danger, and keep out of his
reach. Thus Joab kissed Abner, and then killed him. Thus Absalom
feasted his brother Amnon and then killed him. According to the
Septuagint [a Greek version of the Old Testament, supposed to have
been translated by seventy-two Jews, at the desire of Ptolemy
Philadelphus, above 200 years before Christ], Cain said to Abel,
<i>Let us go into the field;</i> if so, we are sure Abel did not
understand it (according to the modern sense) as a challenge, else
he would not have accepted it, but as a brotherly invitation to go
together to their work. The Chaldee paraphrast adds that Cain, when
they were in discourse in the field, maintained that there was no
judgment to come, no future state, no rewards and punishments in
the other world, and that when Abel spoke in defence of the truth
Cain took that occasion to fall upon him. However, (5.) That which
the scripture tells us was the reason why he slew him was a
sufficient aggravation of the murder; it was <i>because his own
works were evil and his brother's righteous,</i> so that herein he
showed himself to be <i>of that wicked one</i> (<scripRef id="Gen.v-p23.6" osisRef="Bible:1John.3.12" parsed="|1John|3|12|0|0" passage="1Jo 3:12">1 John iii. 12</scripRef>), a <i>child of the devil,</i>
as being <i>an enemy to all righteousness,</i> even in his own
brother, and, in this, employed immediately by the destroyer. Nay,
(6.) In killing his brother, he directly struck at God himself; for
God's accepting Abel was the provocation pretended, and for this
very reason he hated Abel, because God loved him. (7.) The murder
of Abel was the more inhuman because there were now so few men in
the world to replenish it. The life of a man is precious at any
time; but it was in a special manner precious now, and could ill be
spared.</p>
<p class="indent" id="Gen.v-p24">II. As Abel's suffering. Death reigned ever
since Adam sinned, but we read not of any taken captive by him till
now; and now, 1. The first that dies is a saint, one that was
accepted and beloved of God, to show that, though the promised seed
was so far to destroy him that had the power of death as to save
believers from its sting, yet still they should be exposed to its
stroke. The first that went to the grave went to heaven. God would
secure to himself the first-fruits, the first-born to the dead,
that first opened the womb into another world. Let this take off
the terror of death, that it was betimes the lot of God's chosen,
which alters the property of it. Nay, 2. The first that dies is a
martyr, and dies for his religion; and of such it may more truly be
said than of soldiers that they die on the bed of honour. Abel's
death has not only no curse in it, but it has a crown in it; so
admirably well is the property of death altered that it is not only
rendered innocent and inoffensive to those that die in Christ, but
honourable and glorious to those that die for him. Let us not think
it strange concerning the fiery trial, nor shrink if we be called
to resist unto blood; for we know there is a crown of life for all
that are faithful unto death.</p>
</div><scripCom id="Gen.v-p24.1" osisRef="Bible:Gen.4.9-Gen.4.12" parsed="|Gen|4|9|4|12" passage="Ge 4:9-12" type="Commentary"/><div class="Commentary" id="Bible:Gen.4.9-Gen.4.12">
<h4 id="Gen.v-p24.2">Cain's Punishment. (<span class="smallcaps" id="Gen.v-p24.3">b. c.</span> 3875.)</h4>
<p class="passage" id="Gen.v-p25">9 And the <span class="smallcaps" id="Gen.v-p25.1">Lord</span>
said unto Cain, Where <i>is</i> Abel thy brother? And he said, I
know not: <i>Am</i> I my brother's keeper?   10 And he said,
What hast thou done? the voice of thy brother's blood crieth unto
me from the ground.   11 And now <i>art</i> thou cursed from
the earth, which hath opened her mouth to receive thy brother's
blood from thy hand;   12 When thou tillest the ground, it
shall not henceforth yield unto thee her strength; a fugitive and a
vagabond shalt thou be in the earth.</p>
<p class="indent" id="Gen.v-p26">We have here a full account of the trial
and condemnation of the first murderer. Civil courts of judicature
not being yet erected for this purpose, as they were afterwards
(<scripRef id="Gen.v-p26.1" osisRef="Bible:Gen.9.6" parsed="|Gen|9|6|0|0" passage="Ge 9:6"><i>ch.</i> ix. 6</scripRef>), God
himself sits Judge; for he is the God to whom vengeance belongs,
and who

<pb id="Gen.v-Page_41" n="41"/>

will be sure to make inquisition for
blood, especially the blood of saints. Observe,</p>
<p class="indent" id="Gen.v-p27">I. The arraignment of Cain: <i>The Lord
said unto Cain, Where is Abel thy brother?</i> Some think Cain was
thus examined the next sabbath after the murder was committed, when
<i>the sons of God came,</i> as usual, <i>to present themselves
before the Lord,</i> in a religious assembly, and Abel was missing,
whose place did not use to be empty; for the God of heaven takes
notice who is present at and who is absent from public ordinances.
Cain is asked, not only because there is just cause to suspect him,
he having discovered a malice against Abel and having been last
with him, but because God knew him to be guilty; yet he asks him,
that he may draw from him a confession of his crime, for those who
would be justified before God must accuse themselves, and the
penitent will do so.</p>
<p class="indent" id="Gen.v-p28">II. Cain's plea: he pleads <i>not
guilty,</i> and adds rebellion to his sin. For, 1. He endeavours to
cover a deliberate murder with a deliberate lie: <i>I know not.</i>
He knew well enough what had become of Abel, and yet had the
impudence to deny it. Thus, in Cain, the devil was both a murderer
and a liar from the beginning. See how sinners' minds are blinded,
and their hearts hardened by the deceitfulness of sin: those are
strangely blind that think it possible to conceal their sins from a
God that sees all, and those are strangely hard that think it
desirable to conceal them from a God who pardons those only that
confess. 2. He impudently charges his Judge with folly and
injustice, in putting this question to him: <i>Am I my brother's
keeper?</i> He should have humbled himself, and have said, <i>Am
not I my brother's murderer?</i> But he flies in the face of God
himself, as if he had asked him an impertinent question, to which
he was no way obliged to give an answer: "<i>Am I my brother's
keeper?</i> Surely he is old enough to take care of himself, nor
did I ever take any charge of him." Some think he reflects on God
and his providence, as if he had said, "Art not thou his keeper? If
he be missing, on thee be the blame, and not on me, who never
undertook to keep him." Note, a charitable concern for our
brethren, as their keepers, is a great duty, which is strictly
required of us, but is generally neglected by us. Those who are
unconcerned in the affairs of their brethren, and take no care,
when they have opportunity, to prevent their hurt in their bodies,
goods, or good name, especially in their souls, do, in effect,
speak Cain's language. See <scripRef id="Gen.v-p28.1" osisRef="Bible:Lev.19.17 Bible:Phil.2.4" parsed="|Lev|19|17|0|0;|Phil|2|4|0|0" passage="Le 19:17,Php 2:4">Lev. xix. 17; Phil. ii. 4</scripRef>.</p>
<p class="indent" id="Gen.v-p29">III. The conviction of Cain, <scripRef id="Gen.v-p29.1" osisRef="Bible:Gen.4.10" parsed="|Gen|4|10|0|0" passage="Ge 4:10"><i>v.</i> 10</scripRef>. God gave no direct
answer to his question, but rejected his plea as false and
frivolous: "<i>What hast thou done?</i> Thou makest a light matter
of it; but hast thou considered what an evil thing it is, how deep
the stain, how heavy the burden, of this guilt is? Thou thinkest to
conceal it, but it is to no purpose, the evidence against thee is
clear and incontestable: <i>The voice of thy brother's blood
cries.</i>" He speaks as if the blood itself were both witness and
prosecutor, because God's own knowledge testified against him and
God's own justice demanded satisfaction. Observe here, 1. Murder is
a crying sin, none more so. Blood calls for blood, the blood of the
murdered for the blood of the murderer; it cries in the dying words
of Zechariah (<scripRef id="Gen.v-p29.2" osisRef="Bible:2Chr.24.22" parsed="|2Chr|24|22|0|0" passage="2Ch 24:22">2 Chron. xxiv.
22</scripRef>), <i>The Lord look upon it and require it;</i> or in
those of the souls under the altar (<scripRef id="Gen.v-p29.3" osisRef="Bible:Rev.6.10" parsed="|Rev|6|10|0|0" passage="Re 6:10">Rev. vi. 10</scripRef>), <i>How long, Lord, holy, and
true?</i> The patient sufferers cried for pardon (<i>Father,
forgive them</i>), but their blood cries for vengeance. Though they
hold their peace, their blood has a loud and constant cry, to which
the ear of the righteous God is always open. 2. The blood is said
to cry from the ground, the earth, which is said <i>to open her
mouth to receive his brother's blood from his hand,</i> <scripRef id="Gen.v-p29.4" osisRef="Bible:Gen.4.11" parsed="|Gen|4|11|0|0" passage="Ge 4:11"><i>v.</i> 11</scripRef>. The earth did, as it
were, blush to see her own face stained with such blood, and
therefore opened her mouth to hide that which she could not hinder.
When the heaven revealed Cain's iniquity, the earth also rose up
against him (<scripRef id="Gen.v-p29.5" osisRef="Bible:Job.20.27" parsed="|Job|20|27|0|0" passage="Job 20:27">Job xx. 27</scripRef>),
and groaned on being thus made <i>subject to vanity,</i> <scripRef id="Gen.v-p29.6" osisRef="Bible:Rom.8.20 Bible:Rom.8.22" parsed="|Rom|8|20|0|0;|Rom|8|22|0|0" passage="Ro 8:20,22">Rom. viii. 20, 22</scripRef>. Cain, it is
likely, buried the blood and the body, to conceal his crime; but
"murder will out." He did not bury them so deep but the cry of them
reached heaven. 3. In the original the word is plural, thy
brother's <i>bloods,</i> not only his blood, but the blood of all
those that might have descended from him; or the blood of all the
seed of the woman, who should, in like manner, seal the truth with
their blood. Christ puts all on one score (<scripRef id="Gen.v-p29.7" osisRef="Bible:Matt.23.35" parsed="|Matt|23|35|0|0" passage="Mt 23:35">Matt. xxiii. 35</scripRef>); or because account was kept
of every drop of blood shed. How well is it for us that the blood
of Christ speaks better things than that of Abel! <scripRef id="Gen.v-p29.8" osisRef="Bible:Heb.12.24" parsed="|Heb|12|24|0|0" passage="Heb 12:24">Heb. xii. 24</scripRef>. Abel's blood cried for
vengeance, Christ's blood cries for pardon.</p>
<p class="indent" id="Gen.v-p30">IV. The sentence passed upon Cain: <i>And
now art thou cursed from the earth,</i> <scripRef id="Gen.v-p30.1" osisRef="Bible:Gen.4.11" parsed="|Gen|4|11|0|0" passage="Ge 4:11"><i>v.</i> 11</scripRef>. Observe here,</p>
<p class="indent" id="Gen.v-p31">1. He is cursed, separated to all evil,
laid under the wrath of God, as it is revealed from heaven against
all ungodliness and unrighteousness of men, <scripRef id="Gen.v-p31.1" osisRef="Bible:Rom.1.18" parsed="|Rom|1|18|0|0" passage="Ro 1:18">Rom. i. 18</scripRef>. Who knows the extent and weight of
a divine curse, how far it reaches, how deep it pierces? God's
pronouncing a man cursed makes him so; for those whom he curses are
cursed indeed. The curse for Adam's disobedience terminated on the
ground: <i>Cursed is the ground for thy sake;</i> but that for
Cain's rebellion fell immediately upon himself: <i>Thou art
cursed;</i> for God had mercy in store for Adam, but none for Cain.
We have all deserved this curse, and it is only in Christ that
believers are saved from it and inherit the blessing, <scripRef id="Gen.v-p31.2" osisRef="Bible:Gal.3.10 Bible:Gal.3.13" parsed="|Gal|3|10|0|0;|Gal|3|13|0|0" passage="Ga 3:10,13">Gal. iii. 10, 13</scripRef>.</p>
<p class="indent" id="Gen.v-p32">2. He is cursed from the earth. Thence the
cry came up to God, thence the curse

<pb id="Gen.v-Page_42" n="42"/>

came up
to Cain. God could have taken vengeance by an immediate stroke from
heaven, by the sword of an angel, or by a thunderbolt; but he chose
to make the earth the avenger of blood, to continue him upon the
earth, and not immediately to cut him off, and yet to make even
this his curse. The earth is always near us, we cannot fly from it;
so that, if this is made the executioner of divine wrath, our
punishment is unavoidable: it is sin, that is, the punishment of
sin, lying at the door. Cain found his punishment where he chose
his portion and set his heart. Two things we expect from the earth,
and by this curse both are denied to Cain and taken from him:
<i>sustenance</i> and <i>settlement.</i> (1.) Sustenance out of the
earth is here withheld from him. It is a curse upon him in his
enjoyments, and particularly in his calling: <i>When thou tillest
the ground, it shall not henceforth yield unto thee its
strength.</i> Note, every creature is to us what God makes it, a
comfort or a cross, a blessing or a curse. If the earth yield not
her strength to us, we must therein acknowledge God's
righteousness; for we have not yielded our strength to him. The
ground was cursed before to Adam, but it was now doubly cursed to
Cain. That part of it which fell to his share, and of which he had
the occupation, was made unfruitful and uncomfortable to him by the
blood of Abel. Note, the wickedness of the wicked brings a curse
upon all they do and all they have (<scripRef id="Gen.v-p32.1" osisRef="Bible:Deut.28.15-Deut.28.68" parsed="|Deut|28|15|28|68" passage="De 28:15-68">Deut. xxviii. 15</scripRef>, &amp;c.), and this curse
embitters all they have and disappoints them in all they do. (2.)
Settlement on the earth is here denied him: <i>A fugitive and a
vagabond shalt thou be in the earth.</i> By this he was condemned,
[1.] To perpetual disgrace and reproach among men. It should be
ever looked upon as a scandalous thing to harbour him, converse
with him, or show him any countenance. And justly was a man that
had divested himself of all humanity abhorred and abandoned by all
mankind, and made infamous. [2.] To perpetual disquietude and
horror in his own mind. His own guilty conscience should haunt him
wherever he went, and make him <i>Magormissabib,</i> a <i>terror
round about.</i> What rest can those find, what settlement, that
carry their own disturbance with them in their bosoms wherever they
go? Those must needs be fugitives that are thus tossed. There is
not a more restless fugitive upon earth than he that is continually
pursued by his own guilt, nor a viler vagabond than he that is at
the beck of his own lusts.</p>
<p class="indent" id="Gen.v-p33">This was the sentence passed upon Cain; and
even in this there was mercy mixed, inasmuch as he was not
immediately cut off, but had space given him to repent; for God is
long-suffering to us-ward, not willing that any should perish.</p>
</div><scripCom id="Gen.v-p33.1" osisRef="Bible:Gen.4.13-Gen.4.15" parsed="|Gen|4|13|4|15" passage="Ge 4:13-15" type="Commentary"/><div class="Commentary" id="Bible:Gen.4.13-Gen.4.15">
<h4 id="Gen.v-p33.2">Cain's Complaint. (<span class="smallcaps" id="Gen.v-p33.3">b. c.</span> 3875.)</h4>
<p class="passage" id="Gen.v-p34">13 And Cain said unto the <span class="smallcaps" id="Gen.v-p34.1">Lord</span>, My punishment <i>is</i> greater than I can
bear.   14 Behold, thou hast driven me out this day from the
face of the earth; and from thy face shall I be hid; and I shall be
a fugitive and a vagabond in the earth; and it shall come to pass,
<i>that</i> every one that findeth me shall slay me.   15 And
the <span class="smallcaps" id="Gen.v-p34.2">Lord</span> said unto him, Therefore
whosoever slayeth Cain, vengeance shall be taken on him sevenfold.
And the <span class="smallcaps" id="Gen.v-p34.3">Lord</span> set a mark upon Cain,
lest any finding him should kill him.</p>
<p class="indent" id="Gen.v-p35">We have here a further account of the
proceedings against Cain.</p>
<p class="indent" id="Gen.v-p36">I. Here is Cain's complaint of the sentence
passed upon him, as hard and severe. Some make him to speak the
language of despair, and read it, <i>My iniquity is greater than
that it may be forgiven;</i> and so what he says is a reproach and
affront to the mercy of God, which those only shall have the
benefit of that hope in it. There is forgiveness with the God of
pardons for the greatest sins and sinners; but those forfeit it who
despair of it. Just now Cain made nothing of his sin, but now he is
in the other extreme: Satan drives his vassals from presumption to
despair. We cannot think too ill of sin, provided we do not think
it unpardonable. But Cain seems rather to speak the language of
indignation: <i>My punishment is greater than I can bear;</i> and
so what he says is a reproach and affront to the justice of God,
and a complaint, not of the greatness of his sin, but of the
extremity of his punishment, as if this were disproportionable to
his merits. Instead of justifying God in the sentence, he condemns
him, not accepting the punishment of his iniquity, but quarrelling
with it. Note, impenitent unhumbled hearts are therefore not
reclaimed by God's rebukes because they think themselves wronged by
them; and it is an evidence of great hardness to be more concerned
about our sufferings than about our sins. Pharaoh's care was
concerning this death only, not this sin (<scripRef id="Gen.v-p36.1" osisRef="Bible:Exod.10.17" parsed="|Exod|10|17|0|0" passage="Ex 10:17">Exod. x. 17</scripRef>); so was Cain's here. He is a
living man, and yet complains of the punishment of his sin,
<scripRef id="Gen.v-p36.2" osisRef="Bible:Lam.3.39" parsed="|Lam|3|39|0|0" passage="La 3:39">Lam. iii. 39</scripRef>. He thinks
himself rigorously dealt with when really he is favourably treated;
and he cries out of wrong when he has more reason to wonder that he
is out of hell. Woe unto him that thus strives with his Maker, and
enters into judgment with his Judge. Now, to justify this
complaint, Cain descants upon the sentence. 1. He sees himself
excluded by it from the favour of his God, and concludes that,
being cursed, he is hidden from God's face, which is indeed the
true nature of God's curse; damned sinners find it so, to whom it
is said, <i>Depart from me you cursed.</i> Those are cursed indeed
that are forever shut out from God's love and care and from all
hopes of his grace. 2. He

<pb id="Gen.v-Page_43" n="43"/>

sees himself
expelled from all the comforts of this life, and concludes that,
being a fugitive, he is, in effect, <i>driven out this day from the
face of the earth.</i> As good have no place on earth as not have a
settled place. Better rest in the grave than not rest at all. 3. He
sees himself excommunicated by it, and cut off from the church, and
forbidden to attend on public ordinances. His hands being full of
blood, he must <i>bring no more vain oblations,</i> <scripRef id="Gen.v-p36.3" osisRef="Bible:Isa.1.13 Bible:Isa.1.15" parsed="|Isa|1|13|0|0;|Isa|1|15|0|0" passage="Isa 1:13,15">Isa. i. 13, 15</scripRef>. Perhaps this he
means when he complains that he is <i>driven out from the face of
the earth;</i> for being shut out of the church, which none had yet
deserted, he was <i>hidden from God's face,</i> being not admitted
to come <i>with the sons of God to present himself before the
Lord.</i> 4. He seen himself exposed by it to the hatred and
ill-will of all mankind: <i>It shall come to pass that every one
that finds me shall slay me.</i> Wherever he wanders, he goes in
peril of his life, at least he thinks so; and, like a man in debt,
thinks every one he meets a bailiff. There were none alive but his
near relations; yet even of them he is justly afraid who had
himself been so barbarous to his brother. Some read it,
<i>Whatsoever</i> finds me shall slay me; not only, "Whosoever
among men," but, "Whatsoever among all the creatures." Seeing
himself thrown out of God's protection, he sees the whole creation
armed against him. Note, unpardoned guilt fills men with continual
terrors, <scripRef id="Gen.v-p36.4" osisRef="Bible:Prov.28.1 Bible:Job.15.20-Job.15.21 Bible:Ps.53.5" parsed="|Prov|28|1|0|0;|Job|15|20|15|21;|Ps|53|5|0|0" passage="Pr 28:1,Job 15:20-21,Ps 53:5">Prov.
xxviii. 1; Job xv. 20, 21; Ps. liii. 5</scripRef>. It is better to
fear and not sin than to sin and then fear. Dr. Lightfoot thinks
this word of Cain should be read as a wish: <i>Now, therefore, let
it be that any that find me may kill me.</i> Being bitter in soul,
he <i>longs for death, but it comes not</i> (<scripRef id="Gen.v-p36.5" osisRef="Bible:Job.3.20-Job.3.22" parsed="|Job|3|20|3|22" passage="Job 3:20-22">Job iii. 20-22</scripRef>), as those under spiritual
torments do, <scripRef id="Gen.v-p36.6" osisRef="Bible:Rev.9.5-Rev.9.6" parsed="|Rev|9|5|9|6" passage="Re 9:5-6">Rev. ix. 5,
6</scripRef>.</p>
<p class="indent" id="Gen.v-p37">II. Here is God's confirmation of the
sentence; for when he judges he will overcome, <scripRef id="Gen.v-p37.1" osisRef="Bible:Gen.4.15" parsed="|Gen|4|15|0|0" passage="Ge 4:15"><i>v.</i> 15</scripRef>. Observe, 1. How Cain is
protected in wrath by this declaration, notified, we may suppose,
to all that little world which was then in being: <i>Whosoever
slayeth Cain, vengeance shall be taken on him seven-fold,</i>
because thereby the sentence he was under (that he should be a
fugitive and a vagabond) would be defeated. Condemned prisoners are
under the special protection of the law; those that are appointed
sacrifices to public justice must not be sacrificed to private
revenge. God having said in Cain's case, <i>Vengeance is mine, I
will repay,</i> it would have been a daring usurpation for any man
to take the sword out of God's hand, a contempt put upon an express
declaration of God's mind, and therefore avenged seven-fold. Note,
God has wise and holy ends in protecting and prolonging the lives
even of very wicked men. God deals with some according to that
prayer, <i>Slay them not, lest my people forget; scatter them by
thy power,</i> <scripRef id="Gen.v-p37.2" osisRef="Bible:Ps.59.11" parsed="|Ps|59|11|0|0" passage="Ps 59:11">Ps. lix. 11</scripRef>.
Had Cain been slain immediately, he would have been forgotten
(<scripRef id="Gen.v-p37.3" osisRef="Bible:Eccl.8.10" parsed="|Eccl|8|10|0|0" passage="Ec 8:10">Eccl. viii. 10</scripRef>); but now he
lives a more fearful and lasting monument of God's justice, hanged
in chains, as it were. 2. How he is marked in wrath: <i>The Lord
set a mark upon Cain,</i> to distinguish him from the rest of
mankind and to notify that he was the man that murdered his
brother, whom nobody must hurt, but everybody must hoot at. God
stigmatized him (as some malefactors are burnt in the cheek), and
put upon him such a visible and indelible mark of infamy and
disgrace as would make all wise people shun him, so that he could
not be otherwise than a fugitive and a vagabond, and the
off-scouring of all things.</p>
</div><scripCom id="Gen.v-p37.4" osisRef="Bible:Gen.4.16-Gen.4.18" parsed="|Gen|4|16|4|18" passage="Ge 4:16-18" type="Commentary"/><div class="Commentary" id="Bible:Gen.4.16-Gen.4.18">
<h4 id="Gen.v-p37.5">The Family of Cain. (<span class="smallcaps" id="Gen.v-p37.6">b. c.</span> 3875.)</h4>
<p class="passage" id="Gen.v-p38">16 And Cain went out from the presence of the
<span class="smallcaps" id="Gen.v-p38.1">Lord</span>, and dwelt in the land of Nod,
on the east of Eden.   17 And Cain knew his wife; and she
conceived, and bare Enoch: and he builded a city, and called the
name of the city, after the name of his son, Enoch.   18 And
unto Enoch was born Irad: and Irad begat Mehujael: and Mehujael
begat Methusael: and Methusael begat Lamech.</p>
<p class="indent" id="Gen.v-p39">We have here a further account of Cain, and
what became of him after he was rejected of God.</p>
<p class="indent" id="Gen.v-p40">I. He tamely submitted to that part of his
sentence by which he was hidden from God's face; for (<scripRef id="Gen.v-p40.1" osisRef="Bible:Gen.4.16" parsed="|Gen|4|16|0|0" passage="Ge 4:16"><i>v.</i> 16</scripRef>) <i>he went out from the
presence of the Lord,</i> that is, he willingly renounced God and
religion, and was content to forego its privileges, so that he
might not be under its precepts. He forsook Adam's family and
altar, and cast off all pretensions to the fear of God, and never
came among good people, nor attended on God's ordinances, any more.
Note, hypocritical professors, that have dissembled and trifled
with God Almighty, are justly left to themselves, to do something
that is grossly scandalous, and so to throw off that form of
godliness to which they have been a reproach, and under colour of
which they have denied the power of it. Cain went out now from the
presence of the Lord, and we never find that he came into it again,
to his comfort. Hell is <i>destruction from the presence of the
Lord,</i> <scripRef id="Gen.v-p40.2" osisRef="Bible:2Thess.1.9" parsed="|2Thess|1|9|0|0" passage="2Th 1:9">2 Thess. i. 9</scripRef>. It
is a perpetual banishment from the fountain of all good. This is
the choice of sinners; and so shall their doom be, to their eternal
confusion.</p>
<p class="indent" id="Gen.v-p41">II. He endeavoured to confront that part of
the sentence by which he was made a fugitive and a vagabond;
for,</p>
<p class="indent" id="Gen.v-p42">1. He chose his land. He went and <i>dwelt
on the east of Eden,</i> somewhere distant from the place where
Adam and his religious family resided, distinguishing himself and
his accursed generation from the holy seed, his camp from the
<i>camp of the saints and the beloved city,</i> <scripRef id="Gen.v-p42.1" osisRef="Bible:Rev.20.9" parsed="|Rev|20|9|0|0" passage="Re 20:9">Rev. xx. 9</scripRef>. On the east of Eden, the cherubim
were, with the flaming sword, <scripRef id="Gen.v-p42.2" osisRef="Bible:Gen.3.24" parsed="|Gen|3|24|0|0" passage="Ge 3:24"><i>ch.</i> iii. 24</scripRef>. There he chose his lot, as
if to defy the terrors of the Lord. But his

<pb id="Gen.v-Page_44" n="44"/>

attempt to settle was in vain; for the land he dwelt in was to him
<i>the land of Nod</i> (that is, of <i>shaking</i> or
<i>trembling</i>), because of the continual restlessness and
uneasiness of his own spirit. Note, those that depart from God
cannot find rest any where else. After Cain went out from the
presence of the Lord, he never rested. Those that shut themselves
out of heaven abandon themselves to a perpetual trembling.
"<i>Return therefore to thy rest, O my soul,</i> to thy rest in
God; else thou art for ever restless."</p>
<p class="indent" id="Gen.v-p43">2. He built a city for a habitation,
<scripRef id="Gen.v-p43.1" osisRef="Bible:Gen.4.17" parsed="|Gen|4|17|0|0" passage="Ge 4:17"><i>v.</i> 17</scripRef>. <i>He was
building a city,</i> so some read it, ever building it, but, a
curse being upon him and the work of his hands, he could not finish
it. Or, as we read it, he <i>built a city,</i> in token of a fixed
separation from the church of God, to which he had no thoughts of
ever returning. This city was to be the head-quarters of the
apostasy. Observe here, (1.) Cain's defiance of the divine
sentence. God said he should be a <i>fugitive and a vagabond.</i>
Had he repented and humbled himself, this curse might have been
turned into a blessing, as that of the tribe of Levi was, that they
should be <i>divided in Jacob and scattered in Israel;</i> but his
impenitent unhumbled heart walking contrary to God, and resolving
to fix in spite of heaven, that which might have been a blessing
was turned into a curse. (2.) See what was Cain's choice, after he
had forsaken God; he pitched upon a settlement in this world, as
his rest for ever. Those who looked for the heavenly city chose,
while on earth, to dwell in tabernacles; but Cain, as one that
minded not <i>that</i> city, built himself one on earth. Those that
are cursed of God are apt to seek their settlement and satisfaction
here below, <scripRef id="Gen.v-p43.2" osisRef="Bible:Ps.17.14" parsed="|Ps|17|14|0|0" passage="Ps 17:14">Ps. xvii. 14</scripRef>.
(3.) See what method Cain took to defend himself against the
terrors with which he was perpetually haunted. He undertook this
building, to divert his thoughts from the consideration of his own
misery, and to drown the clamours of a guilty conscience with the
noise of axes and hammers. Thus many baffle their convictions by
thrusting themselves into a hurry of worldly business. (4.) See how
wicked people often get the start of God's people, and out-go them
in outward prosperity. Cain and his cursed race dwell in a city,
while Adam and his blessed family dwell in tents. We cannot judge
of <i>love or hatred by all that is before us,</i> <scripRef id="Gen.v-p43.3" osisRef="Bible:Eccl.9.1-Eccl.9.2" parsed="|Eccl|9|1|9|2" passage="Ec 9:1,2">Eccl. ix. 1, 2</scripRef>.</p>
<p class="indent" id="Gen.v-p44">3. His family also was built up. Here is an
account of his posterity, at least the heirs of his family, for
seven generations. His son was <i>Enoch,</i> of the same name, but
not of the same character, with that holy man that <i>walked with
God,</i> <scripRef id="Gen.v-p44.1" osisRef="Bible:Gen.5.22" parsed="|Gen|5|22|0|0" passage="Ge 5:22"><i>ch.</i> v. 22</scripRef>.
Good men and bad may bear the same names: but God can distinguish
between Judas Iscariot and Judas <i>not</i> Iscariot, <scripRef id="Gen.v-p44.2" osisRef="Bible:John.14.22" parsed="|John|14|22|0|0" passage="Joh 14:22">John xiv. 22</scripRef>. The names of more of
his posterity are mentioned, and but just mentioned; not as those
of the holy seed (<scripRef id="Gen.v-p44.3" osisRef="Bible:Gen.5.1-Gen.5.32" parsed="|Gen|5|1|5|32" passage="Ge 5:1-32"><i>ch.</i>
v.</scripRef>), where we have three verses concerning each, whereas
here we have three or four in one verse. They are numbered in
haste, as not valued or delighted in, in comparison with God's
chosen.</p>
</div><scripCom id="Gen.v-p44.4" osisRef="Bible:Gen.4.19-Gen.4.22" parsed="|Gen|4|19|4|22" passage="Ge 4:19-22" type="Commentary"/><div class="Commentary" id="Bible:Gen.4.19-Gen.4.22">
<h4 id="Gen.v-p44.5">The Family of Lamech. (<span class="smallcaps" id="Gen.v-p44.6">b. c.</span> 3875.)</h4>
<p class="passage" id="Gen.v-p45">19 And Lamech took unto him two wives: the name
of the one <i>was</i> Adah, and the name of the other Zillah.
  20 And Adah bare Jabal: he was the father of such as dwell
in tents, and <i>of such as have</i> cattle.   21 And his
brother's name <i>was</i> Jubal: he was the father of all such as
handle the harp and organ.   22 And Zillah, she also bare
Tubal-cain, an instructor of every artificer in brass and iron: and
the sister of Tubal-cain <i>was</i> Naamah.</p>
<p class="indent" id="Gen.v-p46">We have here some particulars concerning
Lamech, the seventh from Adam in the line of Cain. Observe,</p>
<p class="indent" id="Gen.v-p47">I. His marrying two wives. It was one of
the degenerate race of Cain who first transgressed that original
law of marriage that two only should be one flesh. Hitherto one man
had but one wife at a time; but Lamech took two. <i>From the
beginning it was not so.</i> <scripRef id="Gen.v-p47.1" osisRef="Bible:Mal.2.15 Bible:Matt.19.5" parsed="|Mal|2|15|0|0;|Matt|19|5|0|0" passage="Mal 2:15,Mt 19:5">Mal. ii. 15; Matt. xix. 5</scripRef>. See here,
1. Those who desert God's church and ordinances lay themselves open
to all manner of temptation. 2. When a bad custom is begun by bad
men sometimes men of better characters are, through unwariness,
drawn in to follow them. Jacob, David, and many others, who were
otherwise good men, were afterwards ensnared in this sin which
Lamech begun.</p>
<p class="indent" id="Gen.v-p48">II. His happiness in his children,
notwithstanding this. Though he sinned, in marrying two wives, yet
he was blessed with children by both, and those such as lived to be
famous in their generation, not for their piety, no mention is made
of this (for aught that appears they were the heathen of that age),
but for their ingenuity. They were not only themselves men of
business, but men that were serviceable to the world, and eminent
for the invention, or at least the improvement, of some useful
arts. 1. Jabal was a famous shepherd; he delighted much in keeping
cattle himself, and was so happy in devising methods of doing it to
the best advantage, and instructing others in them, that the
shepherds of those times, nay, the shepherds of after-times, called
him <i>father;</i> or perhaps, his children after him being brought
up to the same employment, the family was a family of shepherds. 2.
Jubal was a famous musician, and particularly an organist, and the
first that gave rules for the noble art or science of music. When
Jabal had set them in a way to be rich, Jubal put them in a way to
be merry. Those that spend their days in wealth will not be without
the timbrel and harp, <scripRef id="Gen.v-p48.1" osisRef="Bible:Job.21.12-Job.21.13" parsed="|Job|21|12|21|13" passage="Job 21:12,13">Job xxi. 12,
13</scripRef>. From his name, <i>Jubal,</i>
<pb id="Gen.v-Page_45" n="45"/>

probably the jubilee-trumpet was so called; for the best music was
that which proclaimed liberty and redemption. Jabal was their Pan
and Jubal their Apollo. 3. Tubal Cain was a famous smith, who
greatly improved the art of working in brass and iron, for the
service both of war and husbandry. He was their Vulcan. See here,
(1.) That worldly things are the only things that carnal wicked
people set their hearts upon and are most ingenious and industrious
about. So it was with this impious race of cursed Cain. Here were a
father of shepherds and a father of musicians, but not a father of
the faithful. Here was one to teach in brass and iron, but none to
teach the good knowledge of the Lord. Here were devices how to be
rich, and how to be mighty, and how to be merry, but nothing of
God, nor of his fear and service, among them. Present things fill
the heads of most people. (2.) That even those who are destitute of
the knowledge and grace of God may be endued with many excellent
and useful accomplishments, which may make them famous and
serviceable in their generation. Common gifts are given to bad men,
while God chooses to himself the foolish things of the world.</p>
</div><scripCom id="Gen.v-p48.2" osisRef="Bible:Gen.4.23-Gen.4.24" parsed="|Gen|4|23|4|24" passage="Ge 4:23-24" type="Commentary"/><div class="Commentary" id="Bible:Gen.4.23-Gen.4.24">
<p class="passage" id="Gen.v-p49">23 And Lamech said unto his wives, Adah and
Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech:
for I have slain a man to my wounding, and a young man to my hurt.
  24 If Cain shall be avenged sevenfold, truly Lamech seventy
and sevenfold.</p>
<p class="indent" id="Gen.v-p50">By this speech of Lamech, which is here
recorded, and probably was much talked of in those times, he
further appears to have been a wicked man, as Cain's accursed race
generally were. Observe, 1. How haughtily and imperiously he speaks
to his wives, as one that expected a mighty regard and observance:
<i>Hear my voice, you wives of Lamech.</i> No marvel that he who
had broken one law of marriage, by taking two wives, broke another,
which obliged him to be kind and tender to those he had taken, and
to give honour to the wife as to the weaker vessel. Those are not
always the most careful to do their own duty that are highest in
their demands of respect from others, and most frequent in calling
upon their relations to know their place and do their duty. 2. How
bloody and barbarous he was to all about him: <i>I have slain,</i>
or (as it is in the margin) <i>I would slay a man in my wound, and
a young man in my hurt.</i> He owns himself a man of a fierce and
cruel disposition, that would lay about him without mercy, and kill
all that stood in his way; be it a man, or a young man, nay, though
he himself were in danger to be wounded and hurt in the conflict.
Some think, because (<scripRef id="Gen.v-p50.1" osisRef="Bible:Gen.4.24" parsed="|Gen|4|24|0|0" passage="Ge 4:24"><i>v.</i>
24</scripRef>) he compares himself with Cain, that he had murdered
some of the holy seed, the true worshippers of God, and that he
acknowledged this to be the wounding of his conscience and the hurt
of his soul; and yet that, like Cain, he continued impenitent,
trembling and yet unhumbled. Or his wives, knowing what manner of
spirit he was of, how apt both to give and to resent provocation,
were afraid lest somebody or other would be the death of him.
"Never fear," says he, "I defy any man to set upon me; whosoever
does, let me alone to make my part good with him; I will slay him,
be he a man or a young man." Note, it is a common thing for fierce
and bloody men to <i>glory in their shame</i> (<scripRef id="Gen.v-p50.2" osisRef="Bible:Phil.3.19" parsed="|Phil|3|19|0|0" passage="Php 3:19">Phil. iii. 19</scripRef>), as if it were both their
safety and their honour that they care not how many lives are
sacrificed to their angry resentments, nor how much they are hated,
provided they may be feared. <i>Oderint, dum metuant—Let them
hate, provided they fear.</i> 3. How impiously he presumes even
upon God's protection in his wicked way, <scripRef id="Gen.v-p50.3" osisRef="Bible:Gen.4.24" parsed="|Gen|4|24|0|0" passage="Ge 4:24"><i>v.</i> 24</scripRef>. He had heard that <i>Cain should
be avenged seven-fold</i> (<scripRef id="Gen.v-p50.4" osisRef="Bible:Gen.4.15" parsed="|Gen|4|15|0|0" passage="Ge 4:15"><i>v.</i>
15</scripRef>), that is, that if any man should dare to kill Cain
he should be severely reckoned with and punished for so doing,
though Cain deserved to die a thousand deaths for the murder of his
brother, and hence he infers that if any one should kill him for
the murders he had committed God would much more avenge his death.
As if the special care God took to prolong and secure the life of
Cain, for special reasons peculiar to his case (and indeed for his
sorer punishment, as the beings of the damned are continued) were
designed as a protection to all murderers. Thus Lamech perversely
argues, "If God provided for the safety of Cain, much more for
mine, who, though I have slain many, yet never slew my own brother,
and upon no provocation, as he did." Note, the reprieve of some
sinners, and the patience God exercises towards them, are often
abused to the hardening of others in the like sinful ways,
<scripRef id="Gen.v-p50.5" osisRef="Bible:Eccl.8.11" parsed="|Eccl|8|11|0|0" passage="Ec 8:11">Eccl. viii. 11</scripRef>. But, though
justice strike some slowly, others cannot therefore be sure but
that they may be taken away with a swift destruction. Or, if God
should bear long with those who thus presume upon his forbearance,
they do but hereby treasure up unto themselves <i>wrath against the
day of wrath.</i></p>
<p class="indent" id="Gen.v-p51">Now this is all we have upon record in
scripture concerning the family and posterity of cursed Cain, till
we find them all cut off and perishing in the universal deluge.</p>
</div><scripCom id="Gen.v-p51.1" osisRef="Bible:Gen.4.25-Gen.4.26" parsed="|Gen|4|25|4|26" passage="Ge 4:25-26" type="Commentary"/><div class="Commentary" id="Bible:Gen.4.25-Gen.4.26">
<h4 id="Gen.v-p51.2">The Birth of Seth. (<span class="smallcaps" id="Gen.v-p51.3">b. c.</span> 3874.)</h4>
<p class="passage" id="Gen.v-p52">25 And Adam knew his wife again; and she bare a
son, and called his name Seth: For God, <i>said she,</i> hath
appointed me another seed instead of Abel, whom Cain slew.  
26 And to Seth, to him also there was born a son; and he called his
name Enos: then began men to call upon the name of the <span class="smallcaps" id="Gen.v-p52.1">Lord</span>.</p>
<pb id="Gen.v-Page_46" n="46"/>
<p class="indent" id="Gen.v-p53">This is the first mention of Adam in the
story of this chapter. No question, the murder of Abel, and the
impenitence and apostasy of Cain, were a very great grief to him
and Eve, and the more because their own wickedness did now correct
them and their backslidings did reprove them. Their folly had given
sin and death entrance into the world; and now they smarted by it,
being, by means thereof, deprived of <i>both their sons in one
day,</i> <scripRef id="Gen.v-p53.1" osisRef="Bible:Gen.27.45" parsed="|Gen|27|45|0|0" passage="Ge 27:45"><i>ch.</i> xxvii.
45</scripRef>. When parents are grieved by their children's
wickedness they should take occasion thence to lament that
corruption of nature which was derived from them, and which is the
root of bitterness. But here we have that which was a relief to our
first parents in their affliction.</p>
<p class="indent" id="Gen.v-p54">I. God gave them to see the re-building of
their family, which was sorely shaken and weakened by that sad
event. For, 1. They saw their seed, <i>another seed instead of
Abel,</i> <scripRef id="Gen.v-p54.1" osisRef="Bible:Gen.4.25" parsed="|Gen|4|25|0|0" passage="Ge 4:25"><i>v.</i> 25</scripRef>.
Observe God's kindness and tenderness towards his people, in his
providential dealings with them; when he takes away one comfort
from them, he gives them another instead of it, which may prove a
greater blessing to them than that was in which they thought their
lives were bound up. This other seed was he in whom the church was
to be built up and perpetuated, and he comes instead of Abel, for
the succession of confessors is the revival of the martyrs and as
it were the resurrection of God's slain witnesses. Thus we are
<i>baptized for the dead</i> (<scripRef id="Gen.v-p54.2" osisRef="Bible:1Cor.15.29" parsed="|1Cor|15|29|0|0" passage="1Co 15:29">1 Cor.
xv. 29</scripRef>), that is, we are, by baptism, admitted into the
church, for or instead of those who by death, especially by
martyrdom, are removed out of it; and we fill up their room. Those
who slay God's servants hope by this means to wear out the saints
of the Most High; but they will be deceived. Christ shall still see
his seed; God can out of stones raise up children for him, and make
the blood of the martyrs the seed of the church, whose lands, we
are sure, shall never be lost for want /f heirs. This son, by a
prophetic spirit, they called <i>Seth</i> (that is, <i>set,
settled,</i> or <i>placed</i>), because, in his seed, mankind
should continue to the end of time, and from him the Messiah should
descend. While Cain, the head of the apostasy, is made a wanderer,
Seth, from whom the true church was to come, is one fixed. In
Christ and his church is the only true settlement. 2. They saw
their seed's seed, <scripRef id="Gen.v-p54.3" osisRef="Bible:Gen.4.26" parsed="|Gen|4|26|0|0" passage="Ge 4:26"><i>v.</i>
26</scripRef>. <i>To Seth was born a son called Enos,</i> that
general name for all men, which bespeaks the weakness, frailty, and
misery, of man's state. The best men are most sensible of these,
both in themselves and their children. We are never so settled but
we must remind ourselves that we are frail.</p>
<p class="indent" id="Gen.v-p55">II. God gave them to see the reviving of
religion in their family: <i>Then began men to call upon the name
of the Lord,</i> <scripRef id="Gen.v-p55.1" osisRef="Bible:Gen.4.26" parsed="|Gen|4|26|0|0" passage="Ge 4:26"><i>v.</i>
26</scripRef>. It is small comfort to a good man to see his
children's children, if he do not, withal, see peace upon Israel,
and those that come of him walking in the truth. Doubtless God's
name was called upon before, but now, 1. The worshippers of God
began to stir up themselves to do more in religion than they had
done; perhaps not more than had been done at first, but more than
had been done of late, since the defection of Cain. Now men began
to worship God, not only in their closets and families, but in
public and solemn assemblies. Or now there was so great a
reformation in religion that it was, as it were, a new beginning of
it. <i>Then</i> may refer, not to the birth of Enos, but to the
whole foregoing story: <i>then,</i> when men saw in Cain and Lamech
the sad effects of sin by the workings of natural conscience,—when
they saw God's judgments upon sin and sinners,—<i>then</i> they
were so much the more lively and resolute in religion. The worse
others are the better we should be, and the more zealous. 2. The
worshippers of God began to distinguish themselves. The margin
reads it, <i>Then began men to be called by the name of the
Lord,</i> or to call themselves by it. Now that Cain and those that
had deserted religion had built a city, and begun to declare for
impiety and irreligion, and called themselves the <i>sons of
men,</i> those that adhered to God began to declare for him and his
worship, and called themselves the <i>sons of God.</i> Now began
the distinction between professors and profane, which has been kept
up ever since, and will be while the world stands.</p>
</div></div2>